Sunday, July 29, 2012

Laylat al-Qadr. A thousand nights the moon; spoken Jalla wa 'Alaa: إنا أنزلناه في ليلة مباركة "Verily, We have it down on a blessed night." [Ad-du-Khaan: 3]

Laylat al-Qadr. A thousand nights the moon; spoken Jalla wa 'Alaa: إنا أنزلناه في ليلة مباركة
"Verily, We have it down on a blessed night." [Ad-du-Khaan: 3]

Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i

For the naming of Honor Night Laylat al Qadr It By Name
The scholars disagree رحمهم الله ngenai to this issue, as follows:

First, on the night of Laylat al-Qadr in fact, God sets (at-taqdiir) all good luck, death and the death of all events for the year ahead, and the Angels record all of it.

Second, the opinion stated that glory (al-Qadr), the honor and the atmosphere is caused by the revelation of the night (beginning) al-Qur-an, or by night, the Angels falling down or blessing, grace and glory of this maghfirah at night.

Third, following the opinion, that the people who turn tonight will get al-Qadr (the glory) is great, she had never had before. This night will add to its glory in the sight of Allah Subhanahu wa Ta'ala.

And there are other opinions. [1]

Laylat al-Qadr blessings and its primacy
Laylat al-Qadr is the most important night. Tonight was honored by God than other nights. So, it was a night full of blessing as God hath said Jalla wa 'Alaa:

إنا أنزلناه في ليلة مباركة

"Verily, We have it down on a blessed night." [Ad-du-Khaan: 3]

Imam al-Qurtubi rahimahullah said, "Allah characterize this evening with a blessing, for He revealed to His servants the various blessings, goodness and reward on this glorious night." [2]

So, Laylat al Qadr is blessed contains a variety of great virtue and a lot of good things. Of which are as follows:

First: On the eve of this noble explain all cases of Wisdom. Verily, Allah Almighty has told us this problem by saying:

فيها يفرق كل أمر حكيم

"On that night described the affairs of Wisdom." [Ad-Dukhan: 4]

Meaning of the word is yufashshal yufraqu (described, specified). And the meaning of the word is al-muhkam hakiim (the exact, precise and perfect).

Ibn 'Abbas said that Allaah anhuma note of the Mother of the Book on Laylat al-Qadr everything that happened in the year ahead of the good, bad, good luck, death to the departure to the Hajj. [3]

Second: Charities who worked on this glorious night will be multiplied and the forgiveness of the sins of the people who turn on Laylat al-Qadr is. Tabaaraka Allah says in the letter Ta'aalaa wa al-Qadr:

وما أدراك ما ليلة القدر ليلة القدر خير من ألف شهر

"And do you know what the Night of Power is? Night of Power is better than the series-bu months. "[Al-Qadr: 2-3]

The exegete (expert interpretation) states, "Its meaning is the good deeds (done in) Laylat al-Qadr is better than a thousand good deeds during the month (done) Laylat al-Qadr out. And this is a great gift, the grace of Allah on His servants, as well as real blessings great and owned by this glorious night. "

The Prophet sallallaahu 'alaihi wa sallambersabda in the hadeeth narrated by al-Bukhari and Muslim from Abu Hurayrah Allaah anhu:

من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه.

"Those who founded the Laylat al Qadr, through faith and expecting reward (from Allah), surely his sins forgiven before." [4]

Said qaama (established) in the hadith above can be realized in the form of prayer, dhikr, pray, read al-Qur-an and other forms of goodness.

Third: The fall of al-Qur'an on Laylat al-Qadr.
Among the virtues and blessings Laylat al Qadr, that al-Qur'an al-Karim, in which there is guidance for mankind and for their happiness in the world and the hereafter, have been derived on this night.

Tabaaraka Allah wa Ta'ala says:

حم والكتاب المبين إنا أنزلناه في ليلة مباركة

"Ha-Mim. By the Book (al-Qur-an) is explained. Verily, We have it down on a blessed night ... "[Ad-Dukhan: 1-3]

And he said:

إنا أنزلناه في ليلة القدر

"Verily, We have been down (al-Qur-an) on the night of glory." [Al-Qadr: 1]

Stated that the intent of the verse is the decline in al-Qur-an as well (from the first into the sky lawh Mahfuz (Baitul 'Izzah-pent) in Laylat al-Qadr, then gradually lowered to the Prophet sallallaahu' alaihi wa sallam. While other opinion says, that the verse above is the beginning of the fall of al-Qur'an on Laylat al-Qadr occurs. [5] Wallaahu knows best.

Fourth: Another blessing of the Laylat al-Qadr was, the fall of the angels on this glorious night.
Allah Ta'ala says in the letter of al-Qadr:

تنزل الملائكة والروح فيها بإذن ربهم من كل

"On that night, Angel falls Angel and the Angel Gabriel with the permission of his Lord to manage all affairs." [Al-Qadr: 4]

Commenting on this verse, Ibn Katheer, may Allaah have mercy in the book of his commentary states, "Many of the angels who fell on this night, Laylat al-Qadr because of the many blessings of this. Angels fall down along with the blessings and grace, as when they are present at those times when the al-Qur'an recited, they surround the remembrance assemblies, and even at other times they lay their wings to the prosecution of science as an attitude of respect toward the prosecutor's knowledge. [6] According to the commentators jumhur mean the word "war-ruuh" is Gabriel Alaihissallam. This means that the angel Gabriel down together. And Gabriel devoted their mention in honor and glorification of himself. [7]

Fifth: Laylat al-Qadr is a night of well-being. Entirely of goodness, no evil in it.
Allah Subhanahu wa Ta'ala says:

سلام هي حتى مطلع الفجر

"That night (full) bit too well until dawn." [Al-Qadr 5]

Peace be mentioned with regard to the meaning is, that this does not happen on the night of the emergence of a disease, and no matter what the devil is released. Another expressed the opinion that the meaning of Peace is good and blessing. [8] So on the night was that there is only goodness, no ugliness, until dawn. And another opinion stated that the intention is the Angels pray for salvation for those who turn the mosque (mosque Ahl-ul) during Laylat al-Qadr on this.

Wallaahu knows best.

Here are some blessings and virtues are very real and phenomenal of this glorious night.

Laylat al-Qadr when the occurrence?
Jumhur scholars agree that Laylat al-Qadr is only there during Ramadan.

Based on the word of Allah Subhanahu wa Ta'ala:

شهر رمضان الذي أنزل فيه القرآن

"The month of Ramadan, the month in which down (start of) al-Qur-an ..." [Al-Baqarah: 185]

And His words:

إنا أنزلناه في ليلة القدر

"Verily, We have been down (al-Qur-an) on the night of glory." [Al-Qadr: 1]

But they differed in the determination of keberapakah night of Ramadan. Strong opinions (ar-raajih) is held by Jumhur (majority) of the clergy, ie the last ten days of Ramadan, and more specifically on odd nights.

And the argument for this opinion is that the Prophet sallallaahu 'alaihi wa sallam ordered the Companions of Allaah anhum to be more active during the charity.

It has been narrated by al-Bukhari in Shahihnya rahimahullah, from 'Aa'ishah that the Prophet anhuma Allaah sallallaahu' alaihi wa sallam said:

تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان.

"Seek Laylat al-Qadr in the (number) of the odd last ten days of Ramadan." [9]

Once his attention Prophet sallallaahu 'alaihi wa sallam for the last ten days of Ramadan, he beri'tikaf, and turn his nights in worship.

And the rules concerning the time of the fall of Laylat al-Qadr, there are many opinions among the scholars. But the strongest indications of the time of the Laylat al-Qadr is that the sun rises on a sunny morning.

Laylat al-Qadr the wisdom of this hidden from human knowledge,-wallaahu majesty knows best-demonstrated throughout the night in Ramadan, and that man is serious about hoping to get it so that the rewards gained greater.

Ibn Jauzi rahimahullah said: "Laylat al-Qadr The wisdom kept secret, lest the servants of sincerity in his efforts to reach keutama really happen optimally, as it (wisdom) hiding times was granted on Friday ... [10] and so on.

Then, has become imperative for Muslims to find the time (last night at ten-pen) so it's really right on Laylat al-Qadr, then turn it with honor and worship and humble themselves to God with prayer, devotions and seek forgiveness, and the emphasis on worship -Sunnah of worship to God so that they get the pleasure of Allah the Most High and Most Gracious and the reward and the reward very much.

[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]

Eating blessing Sahur

Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i

(السحور), which is a Seen memfathahkan for something that is used bersahur [1] in the form of a food or drink, and with mendhammahkan, namely as Masdar (the origin of the word) and also to the verb as such. [2]

Ibn al-Athir said, "What more is narrated by menfathahkan, some have argued: 'The truth is because the menfathahkan didhummahkan is for food, blessings, rewards, and response actions, not the food.'" [3]

Named Sahur, as carried out at Sahur, while as-Sahir is, the end of the night before Shubuh, it should say, he is from the final third of the night until dawn, [4] the intention is that the end of the meal for someone who is rising fast dawn.

As Allah Subhanahu wa Ta'ala:

وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود من الفجر

"... And eat and drink until the white thread is clear to you from the black thread [5] of the dawn ..." [Al-Baqarah: 187]

Sunnah to mengakhirkan Sahur dawn if not feared, history of al-Bukhari and Muslim from Anas Allaah from Zaid bin Harith anhu Allaah anhu, he said: "We bersahur with the Prophet sallallaahu 'alaihi wa sallam then we set up a prayer." I said: " How long between the two? "He said:" Fifty-verse. "[6]

Imam al-Baghawi said: "The scholars suggest mengakhirkan dawn meal." [7]

Dawn law is mustahab (Sunnah) for people who fast because the Prophet sallallaahu 'alaihi wa sallam has said:

"تسحروا! فإن في السحور بركة."

"Bersahurlah you because there is a blessing in the bersahur." [8]

And in another narration he sallallaahu 'alaihi wa sallam said:

"فصل ما بين صيامنا وصيام أهل الكتاب, أكلة السحر."

"Distinguishing between our fasting with his fast is to eat Sahur ahlul Book." [9]

Thus, the feeding means has menyelisihi ahlul Sahur book.

Imam an-Nawawi said, "That is, the separator and the difference between our fasting is a meal with their fast, because they do not bersahur we are encouraged to bersahur." [10]

Eating Sahur may be something to eat at least by someone, whether it be food or drink. [11]

Primacy of dawn and KEBERKAHANNYA
Narrated from the Prophet sallallaahu 'alaihi wa sallam that he sallallaahu' alaihi wa sallam said:

"تسحروا! فإن في السحور بركة."

"Bersahurlah, because in it there Sahur meal blessing." [12]

And narrated from al-'anhu Irbadh Allaah ibn Sariyah [13], he said: "I have heard the Prophet sallallaahu' alaihi wa sallam call someone to eat Sahur as he said:

"هلم إلى الغداء المبارك."

"Come here to eat food that is blessed." [14]

Sahur meal has blessings of the world and the hereafter, Imam an-Nawawi said when explaining rahimahullah Sahur blessing, 'blessing on the meal contained Sahur very clearly, because he is bracing for a fast and excited for him and get the desire to increase the severity of fasting because of her difficulties for people who bersahur. "It says:" Surely it contains woke up, devotions and supplications at the time, where time is the time of falling angels, prayer and seek forgiveness, acceptance, and the possibility of it taking wudu 'and pray or hold continued awake for dhikr, supplications, prayers or to prepare for the dawn prayer until sunrise. "[15]

The truth, that includes all the blessings that and other things of the benefits Sahur, both temporal and hereafter, and that eating Sahur include food and beverages, while the verb is التسحر.

In the book Fat-Hul Baari, Ibn Hajjar said: "(opinion) the best is, that the blessing of the meal Sahur can be obtained in many ways, that is to follow the Sunnah and the Ahl-ul violates the Book, pious to Allah Subhanahu wa Ta'ala to serve, add the spirit of charity and to prevent bad manners caused by starvation, was the cause of charity to whom the request at that time or get together with him to eat, making dhikr, pray at times prayer is granted, fix the intention of fasting for those who melalaikannya before bed, Ibn Daqiqil 'Eed [16] said,' This blessing can also apply to things hereafter as the enforcing Sunnah, it will be rewarded and increased Sunnah (done), so could apply to things of this world, such as body strength and also makes it easier to fast without any danger for him who did fasting. '"[17]

Among the virtues which are coupled to eat Sahur Allaah and His angels will bershalawat for people who eat Sahur, not denying that it is a great virtue.

Abu Said al-Khudri Allaah anhu has narrated from the Prophet sallallaahu 'alaihi wa sallam that he said:

"السحور أكله بركة, فلا تدعوه ولو أن يجرع أحدكم جرعة من ماء, فإن الله وملائكته يصلون على المتسحرين."

"Eating is a blessing Sahur, do not you leave it, even just a sip of water, because Allah Subhanahu wa Ta'ala and His Angels bershalawat for people who bersahur." [18]

So it being understood for a Muslim to follow the Prophet sallallaahu 'alaihi wa sallam in his actions on this issue, to obtain sustainability kahannya and his virtues and benefits of the world and the hereafter.

[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]

Ramadan, Month Full of Blessings

Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i

LIABILITIES fasting for Ramadan
Allah Subhanahu wa Ta'ala says:

يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون

"O ye who believe, fasting obligatory upon you, as prescribed for those before you that ye may fear Him." [Al-Baqarah: 183]

He said:

فمن شهد منكم الشهر فليصمه

"Whoever among you is present (in the country where he lived) in the month, that he was going to fast during the month." [Al-Baqarah: 185]

Prophet sallallaahu 'alaihi wa sallam said:

بني الإسلام على خمسين ...

"Islam is built on five (joint)."

Then he sallallaahu 'alaihi wa sallam saying among other things, fasting in Ramadan. Muslims have also agreed on the necessity of fasting in Ramadan.

However, there is a difference of opinion (deviation) of the (basic) naming this month Ramadan by name. There is an opinion stating (from the perspective of meaningful-pent) that is called Ramadan because turmadhu (ترمض) fiihidz Dzunuub (this month the sins of man burned) and الرمضاء شدة الحر (ar-ramdhaa 'meaning red-hot). [1] others expressed the opinion that the so-called Ramadan because the Arabs when transferring the names of the months of the ancient language, they call those months based on reality and the condition that occurs when the era. Then by chance this month to fall exactly on the burning hot weather, so called by the name of this month of Ramadan. [2]

Blessing month of Ramadan and its primacy
Ramadan has many blessings, virtues and privileges that are not owned by the other months.

The first blessing, is that Ramadan fasting is the cause terampuninya sins and elimination of various errors.

As contained in the hadith ash-Shahihain of Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam, he said:

من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه.

"Whoever fasted Ramadan because of faith and expecting reward (from Allah Subhanahu wa Ta'ala), will undoubtedly be forgiven his sins are past." [3]

And in Muslim from Abu Hurayrah Shahiih anhu that the Messenger of Allaah sallallaahu 'alaihi wa sallam said,

الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات لما بينهن إذا اجتنبت الكبائر.

"Obligatory five time prayers, Friday prayers to the next Friday, and Ramadan to Ramadan next abolish the sins committed in between that period if the sins of dijauhkannya." [4]

The second blessing, this month there is a night better than a thousand months, ie nights Laylat al-Qadr. But on this matter will be addressed specifically and separately in the next chapter.

The third blessing, there are many other hadiths that explain the virtues and keistimeaan very blessed this month, of whom stated in the hadith ash-Shahihain of Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said,

إذا جاء رمضان فتحت أبواب الجنة وغلقت أبواب النار وصفدت الشياطين.

"When Ramadan comes the gates of heaven opened and the gates of Hell are closed and the devil-devil chained up." [5]

While the history of an-Nasa-i and Imam Ahmad there are additional: "It has come to Ramadan, the month full of blessings." [6]

The fourth blessing, among the blessings of this month the Muslims are able to reach many virtues and benefits of fasting that is worldly and hereafter, of which:

A. Earthly virtues, virtues
First: piety.
Allah Subhanahu wa Ta'ala says:

يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون

"O ye who believe, fasting obligatory upon you, as prescribed for those before you so that you may become pious." [Al-Baqarah: 183]

Prophet sallallaahu 'alaihi wa sallam also said: the hadeeth of Abu Hurayrah Allaah anhu narrated in the book of al-Shahiihain:

والصيام جنة وإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني امرؤ صائم.

"Fasting is a shield, if one day one of you in a state of fasting, then he should not say dirty and shouting. If someone is criticizing and mencacinya, should he say, 'Surely I am fasting.' "[7]

Words of the Prophet sallallaahu 'alaihi wa sallam: "Fasting is a shield," meaning that fasting maintains the perpetrators of Hell Allaah on the Day of Judgment, keep fasting from the passions and munkar in the life of his world. [8] the Prophet sallallaahu 'alaihi wa sallam also has guided the fasting person to leave the dirty words and nasty, bad deeds, and leave the emotion of anger. And the noble character of the fast players will help him achieve this degree of piety. That temperament is commendable.

Second: doubling Pahala.
Based on the hadith ash-listed in the book of hadeeth of Abu Hurayrah Shahiihain anhhu Allaah:

قال الله عز وجل: كل عمل ابن آدم له إلا الصيام فإنه لي وأنا أجزي به ...

"Allah Subhanahu wa Ta'ala says:" Any charity that made the children of Adam are for him, except fasting. Real fast for me. I will reward ... '"

In the history of Imam Muslim:

كل عمل ابن آدم يضاعف الحسنة عشر أمثالها إلى سبعمائة ضعف قال الله عز وجل إلا الصوم فإنه لي وأنا أجزي به يدع شهوته وطعامه من أجلي.

"Any charity that made the children of Adam will be multiplied. One good multiplied into ten to seven hundred times. Then Allah Almighty says, "Except for fasting. Real fast for me and I was the one who gives the reward. People who eat fast and leave the lust for my sake alone. "[9]

Imam an-Nawawi, may Allaah have mercy say, "Word of God Almighty, which states, 'And I was the one who gives the reward,' is the real explanation of the greatness of the gift of God and His abundant reward children for the real people are noble and generous when told that he alone will bear the return, which showed how levels of response which he has consecrated and how extensive gift He gave. "[10]

Third: bad breath Indeed the fasting person is better in Allah Ta'ala than the fragrance of musk oil.

As the words of the Prophet sallallaahu 'alaihi wa sallam in a hadith of Abu Huraira Allaah anhu:

والذي نفس محمد بيده لخلوف فم الصائم أطيب عند الله من ريح المسك.

"For the Lord is the soul of Muhammad (was) in his hand, really bad breath more fragrant one who fasted with Allah than the fragrance of musk oil."

Al-khaluuf means changing the bad breath as a result of fasting. But this turns out good in the sight of Allah Subhanahu wa Ta'ala and even liked him. This shows how the case got a great hope in Allah Ta'ala. To the extent that something hated by humans and are considered disgust, turned on the side of God is something that is preferred. Because it is built on the joint implementation of fasting which is obedience to God.

Fourth: There was, for the fasting person's happiness to get two
As the words of the Prophet sallallaahu 'alaihi wa sallam in a hadith of Abu Huraira Allaah anhu:

للصائم فرحتان يفرحهما إذا أفطر فرح وإذا لقي ربه فرح بصومه.

"For people who are fasting, there are two happy, happy at the time of his break, and was happy with his fast when he meets his Lord." [11]

Fifth: The privilege of those who fast with their entry into Heaven through a special door called ar-Rayyaan.

The evidence is the hadeeth of Sahl bin Sa'ad anhu Allaah from the Prophet sallallaahu 'alaihi wa sallam, he said:

إن في الجنة بابا يقال له الريان يدخل منه الصائمون يوم القيامة لا يدخل منه أحد غيرهم. "

"Verily in Paradise there is a door called ar-Rayyaan. On the day of Resurrection those who fast will enter Paradise like the door. No one but those who are allowed (to go to Heaven) through that door. "[12]

2. The Characteristically Educate Fasting Benefits and Social
First: Allowing myself to be patient and to face difficulties and disasters.
Therefore, this month called the month of patience (ash-shabri syahru). Original meaning of ash-shabru (patience) is al-habsu (curb, restraint). Thus, there is restraint in the fasting or abstinence from (lust) feeding and partial (lust) delights. [13] This will strengthen the desire of people who fasted.

Second: Development morals.
Narrated from the Prophet sallallaahu 'alaihi wa sallam, he said:

من لم يدع قول الزور والعمل به فليس له g حاجة في أن يدع طعامه وشرابه.

"Whoever does not abandon false speech and deeds, then God does not need (to fast) even though he left the eating and drinking." [14]

The essence of fasting is berpuasanya both eyes from looking at something that is haram, beruasanya hearing from hearing things that are forbidden, fasting from words spoken lies, vile, and the like and berpuasanya whole body from doing something haram. In education there is a ritual of fasting for each individual on the similarities between the poor and the rich, be kind to the needy and poor.

3. Health Benefits
First: Freeing the body of accumulated fats, especially in people who live in luxury, who are often the source of the disease when some fat continues to grow.

Sick of this kind is a disease of obesity. Thus, hunger is the best way to tackle the obesity.

Second: Throw away the impurities of the body, the toxins accumulate the body and body fluids that damage. Ease the blood flow in arteries and veins keep it from closing.

Third: Fasting has a positive effect on many diseases, among them for stomach ulcers, high blood pressure, stress or depression. [15] Therefore, fasting has an amazing positive impact in maintaining health. Moreover, fasting is undertaken properly and directed at the times the most important (Afdhal) according to the shari'ah. For certain body processes such as fasting requires, as suggested by Ibn al-Qayyim in his book rahimahullah, at-Thibbun Nabawi. [16] The doctors in the western world have noticed fasting as one effective means of various models of medical therapy. Most of them said, "Verily avail hungry in medical therapy has the advantage that multiple times from the use of drugs. [17] the other doctor said, "Indeed the fasting month can eliminate various impurities remains of the body for a year. [18] This is the most obvious of the benefits of fasting and barakahnya in the world and the hereafter, fasting has been required by Allah to the Muslim month of the year. He is the fasting of Ramadan is that blessed.

The fifth blessing, the magnitude of the virtue of good deeds done in this month, and the amount of motivation Messenger of Allaah 'alaihi wa sallam to spur Muslims perform good deeds in this month. Among the good deeds are as follows:

First: Qiyaamul Lail
From Abu Huraira Allaah anhu, he said, "The Prophet sallallaahu 'alaihi wa sallam gave the motivation (to his Companions) to establish qiyaam Ramadhaan (Ramadan night prayer) without telling them by force. So he sallallaahu 'alaihi wa sallam said:

من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه.

'Those who establish regular prayer nights in Ramadan with faith and hope for reward (from Allah), surely his sins are forgiven past.' "

Then after the Prophet sallallaahu 'alaihi wa sallam died though, the service continues. And continued during the caliphate of Abu Bakr al-Siddiq and the beginning of the caliphate of 'Umar ibn al-Khattab Allaah anhu. [19] The Prophet sallallaahu 'alaihi wa sallam never Tarawih with Friends of Allaah anhum him, then he left due to fear of the Muslims consider it obligatory prayers. Then 'Umar bin al-Khattab took the initiative to gather people in mosques pray Tarawih. [20] And alhamdulillaah, ritual (syi'ar) as it still continues to this day. Prophet sallallaahu 'alaihi wa sallam very seriously and was active in worship and prayer at ten last night (al-' asyrul awaakhir) of Ramadan.

عن عائشة رضي الله عنها قالت كان رسول الله صلى الله عليه وسلم إذا دخل العشر أحيا الليل وأيقظ أهله وشد المئزر.

"From 'A'ishah anhuma Allaah said,' Messenger of Allah sallallaahu 'alaihi wa sallam, when entering the ten days (the latter in the month of Ramadan), he turned the night, wake his family and tighten the fabric.'" [21] [22]

Second: Ash-Sadaqah.
Imam al-Bukhari and Muslim narrated from Ibn 'issue' of Allaah nahuma Abbas, he said:

كان النبي صلى الله عليه وسلم ود الناس بالخير وكان أجود ما يكون في رمضان حين يلقاه جبريل فإذا لقيه جبريل كان أجود بالخير من الريح المرسلة.

"The Prophet sallallaahu 'alaihi wa sallam was the most generous in its favor. And again when he is more generous in Ramadan when Gabriel met. So when Gabriel met him, that's when he sallallaahu 'alaihi wa sallam is more generous in the goodness of the winds that blow. "

The lesson to be learned from this hadith is to multiply the recommended charity and alms, even more so in the blessed month of Ramadan this.

Third: Tilaawah al-Qur-aanil Kareem.
To reproduce tilaawah Sunnah al-Qur-an (read al-Qur-an) in the month of Ramadan. In this al-Qur'an was revealed. Prophet sallallaahu 'alaihi wa sallam always repeating the reading of al-Qur hapalannya her with Gabriel, one in every Ramadan. As stated in the hadeeth of Ibn 'Abbas anhuma Allaah. In a hadith it is stated:

وكان جبريل يلقاه كل ليلة في رمضان حتى ينسلخ يعرض عليه النبي صلى الله عليه وسلم القرآن.

"Gabriel met every night during Ramadan to lay. When the Prophet sallallaahu 'alaihi wa sallam demonstrate reading al-Quran memorizing her to Gabriel. "[23]

The Salafush anhum reproduce readings of Allaah Salih al-Bukhari in his prayers and on other occasions. [24]

Fourth: Al-I'tikaaf.
I'tikaaf is silent in the mosque to worship in order taqarrub (closer) to Allah Ta'ala. Prophet sallallaahu 'alaihi wa sallam air-i'tikaf the last ten days of Ramadan. In the hadeeth of 'Aa'ishah Radhiyallahua anhuma mentioned:

أن النبي صلى الله عليه وسلم كان يعتكف العشر الأواخر من رمضان حتى توفاه الله ثم اعتكف أزواجه من بعده.

"That the Prophet sallallaahu 'alaihi wa sallam air-i'tikaf the last ten days of Ramadan, (this practice continues to do-pent) until Allah mewafatkannya. Then his wives continued her charity after his death i'tikaf. "[25]

No doubt that will help the perpetrator to concentrate i'tikaf to worship God and bertaqarrub Jalla wa 'Alaa. More so at times it is glorified, such as Ramadan or the last ten days of Ramadan.

Fifth: Al-'Umrah
Theorem which shows the virtue of carrying out 'Umrah during Ramadan is the words of the Prophet sallallaahu' alaihi wa sallam told an Ansar woman who could not carry out the pilgrimage with the Prophet sallallaahu 'alaihi wa sallam:

فإذا جاء رمضان فاعتمري فإن عمرة فيه تعدل حجة.

"When Ramadan comes, then laksanakanlah 'umrah you;' Umrah in Ramadan is equivalent in value to the Haji."

In another report stated: "('Umrah in Ramadan) can replace or displace Hajj Hajj with me." [26] That is, the value of the reward' umrahnya Ansar women to equal the reward value of air-Hajj, instead of 'Umrah can replace the legal position is obligatory Hajj , so that it can abort the law is obligatory hajj, is not the case. [27]

The sixth blessing, that blessing, the blessing of Ramadan is a lot of big events that happen in precious nan this month. And indeed of the many important events that occurred in this blessed month, the events of the most phenomenal and very beneficial to mankind is the events of the decline of al-Qur'an al-Karim.

As Allah Ta'ala:

شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان

"The month of Ramadan, the month in which down (start of) al-Qur-an as a guidance for mankind and the explanations of the clues and the difference (between the right and a false) ..." [Al-Baqarah: 185]

Meanwhile, among other phenomenal events that are full of benefits, are as follows:

First, the Battle of Badr Kubra, who is named as yaumul Furqaan (day differentiator).

On that day God separated and distinguish between truth and baatil. So, when it is, minorities who believe victory over the infidels of the group that is far superior in terms of quantity of troops and supplies. This incident occurred in the second year Hijriyyah.

Second, Futuh Makkah
Verily, Allah has given a big favor on the believers by Futuh (conquest) of this blessed. People are flocking into Islam, then become a Mecca for Daarul Islam (Islamic country), having previously become the center of the idolaters shirk. This incident occurred on the eighth year AH.

Third, the war in the year 584 H. Hiththin
In this battle the Crusaders suffered a crushing defeat. Salahuddin al-Ayubi and won great victories, and then restore the rights of the Muslims and reclaim Baitul Maqdis.

Fourth, the War 'Ain Jaluut
This is the fierce battle that ended with victory for the Muslims the Tartar troops. This battle occurred in 658 Hijriyyah.

After we describe the global range of primacy of the privilege of Ramadan, and the many blessings contained in this noble month, then no effort unless I pray for his Muslim brothers and sisters so that they continue to drink a variety of virtues, and could achieve the blessings that the implementation of the orders of Allah Ta'ala and follows the Sunnah of His Prophet sallallaahu 'alaihi wa sallam, the Companions of Allaah anhum he is noble, and the predecessors of this Ummah are selected, as well as efforts to gain the various benefits that are hereafter as well as worldly, as well as from a broad range of goodness.

[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]


Al-Yazid ibn Abd al-Qadir Ustadz Jawas


I'tikaaf comes from the words:

عكف - يعكف - عكوفا.

Then called the i'tikaaf:

اعتكف - يعتكف - إعتكافا.

I'tikaaf the language is: "honor and something to hold against him, either something in the form of good or evil."

He said:

إذ قال لأبيه وقومه ما هذه التماثيل التي أنتم لها عاكفون

"The statues is this what you diligently serve him? [Al-Anbiyaa: 52]

I'tikaaf means: "Persistence of doing things. Therefore, people living in the mosque and to worship there, called mu'takif or 'aakif". [View' s fii-Nihaayah Ghariibil Hadiits Lisaanul III/284 and Arab (IX / 341), cet. Dar-ut Ihyaa Turats al-Arabi]

While the meaning of the term i'tikaaf according Personality 'is: "A man lives / lived in the mosque with the aim of drawing near to God with nature / specific characteristics" [See Fat-Hul Baari (IV/271), Sharh Muslim (VIII/66), Alfaazhil Mufradaat Qur'an (p. 579) ar-Raghib al-Ashfahani, Muhalla (V/179)]

The scholars agreed that i'tikaaf disyari'atkan in Islam during Ramadan and other months and most importantly i'tikaaf the last ten nights of Ramadan. This is because the Prophet sallallaahu alayhi wa sallam've always done, as mentioned in some hadith:

First Hadith:

عن عائشة رضي الله عنها زوج النبي صلى الله عليه وسلم: أن النبي صلى الله عليه وسلم كان يعتكف العشر الأواخر من رمضان حتى توفاه الله تعالى ثم اعتكف أزواجه من بعده.

"From 'Aisha Allaah' anha, wife of the Prophet sallallaahu alayhi wa sallam, he said: It is the Prophet sallallaahu alayhi wa sallam used to beri'tikaaf the last ten days of Ramadan until he passed away, and then execute his wives after him i'tikaaf "[HR. VI/92 Ahmad, al-Bukhari, no. 2026, Fat-Hul Baari IV/271, Muslim, no. 1172 (5), Abu Dawud no. 2462, and al-Bayhaqi IV / 315, 320.]

Second Hadith:.

عن ابن عمر رضي الله عنهما قال: كان رسول الله صلى الله عليه وسلم يعتكف العشر الأواخر من رمضان.

"From Ibn 'Umar anhuma, he said: It is the Messenger of Allaah alaihi wa sallam used to i'tikaaf in the last ten days of Ramadan." [HSR. Al-Bukhari, no. 2025 and Muslim no. 1171 (2)]

Third Hadith:

عن عائشة رضي الله عنها قالت: كان النبي صلى الله عليه وسلم إذا دخل العشر شد مئزره وأحيى ليله وأيقظ أهله.

"From 'Aisha Allaah' anha, he said: Messenger of Allah sallallaahu alaihi wa sallam when it entered the last ten days (of Ramadan, then he is) tightening the belt, turn on the night, waking his wife". [HSR. VI/41 Ahmad, al-Bukhari, no. 2024, Muslim no. 1174, Abu Dawud no. 1376, an-Nasa-i III/218, lafazh it's al-Bukhari]

Meaning of the sentence.
A. "Tie the cloth", is one kinayah that he sallallaahu 'alaihi wa sallam sincere in worship and not interfere with his wives because he always did i'tikaaf every ten days of Ramadan while the people who should not be mixed i'tikaaf with his wife.

2. "Turning the night", meaning he sallallaahu alaihi wa sallam very little sleep and lots of prayers and dhikr.

3. "Waking the wife", which told them to pray night (Tarawih) and perform other acts of worship.

See the Subulus Salam (II/351) works as-Shan'aani, Sharh Muslim Fiqhul Buluughil Maraam (III/257-258)

Fourth Hadith

عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم يجتهد في العشر الأواخر ما لا يجتهد في غيره.

"Aisha Allaah anha said: He is the Messenger of Allah sallallaahu alaihi wa sallam serious about worship in the last ten days (of Ramadan) exceeds its sincerity in the other nights." [HSR. VI/256 Ahmad and Muslim no. 1175.]

Any worship that nashnya already clear from the Qur'an and as-Sunnah are authentic, then it must have primacy, although no mention of primacy. Similarly, about i'tikaaf, although it is taqarrub i'tikaaf to God who has the primacy, but not found a hadith that explains anything about the primacy.

Imam Abu Dawud as-Sijistan said, "I said to Imam Ahmad: Do you know the description of the virtues i'tikaaf?" He replied: No, I found, except for a little history and history is also weak. And no mistake (discord) among scholars that i'tikaaf is Sunnah ". [See al-Mughni IV/455-456.]

Imam Ibn al-Qayyim may Allaah have mercy say: His kindness and kelurusannya the path depends on the totality of God do for God, and kebulatannya totally just drawn to God Almighty. Ketercerai-beraian heart can not be united except by step towards Allah Almighty. Moderation in eating, drinking, relationships with humans, who talks a lot and excess sleep, just add-beraian ketercerai hearts and were strewn everywhere, cut them off from the road to God, or weaken, hinder, or stop it from relationship to God.

The existence of the grace of God the Almighty and Merciful to His servants demanding disyari'atkannya fasting for those who can get rid of greed lust heart of the turmoil that have been a hindrance for the journey to God. He mensyari'atkan fasting according to the benefit, which will give benefit to His slaves in the world and the hereafter, and not to harm her and did not decide himself from worldly interests and ukhrawinya.

Allah Almighty also mensyari'atkan i'tikaaf for them, the intent and spirit is the courage to Allah Almighty alone and kebulatannya to Him, berkhulwat to him, and cut themselves off from the busy world, and just keep myself busy worship God Almighty alone. Where, he put dhikr, love, and confronts him in the face of the desire and heart trajectories, so that it controls attention.

Furthermore, the desire and heart rate is only fixed on remembering Him and tafakkur to gain His good pleasure, and do what you draw closer to Him, so that familiarity only to God, instead of its familiarity to humans. So he is ready with the stock familiar to God on that frightening day in the tomb, where he currently has no friends. And there is nothing that can be fun, but Him. That is what the great i'tikaaf. [Zaadul Ma'ad (II/86-87), cet. XXV years. 1412 Muassasah tahqiq and ar-Risala al-takhrij Syu'aib 'Arnauth and Abdul Qadir al-' Arnauth]

I'tikaaf law are of two kinds, namely:
a. Voluntary.
b. Mandatory.
Voluntary I'tikaaf is committed by a person with a volunteer with the aim of drawing near to God and expect a reward from Him and to follow the Sunnah of the Prophet sallallaahu 'alaihi wa sallam in the year.

I'tikaaf like this is emphasized. I'tikaaf that sunnah should not be assigned 1 day or 3 days on a regular basis unless specified shari'ah. I'tikaaf the main thing is done in the last ten days of Ramadan, as did the Prophet sallallaahu 'alaihi wa sallam in every month of Ramadan until he sallallaahu alaihi wa sallam died.

I'tikaaf is mandatory, i'tikaaf is required by a person against himself, sometimes with absolute nadzar, for example, he said, Mandatory for me because God i'tikaaf during day and night. "Or with nadzar conditional, for example, he says, if God healed my disease, I would i'tikaaf two days and two nights".

Nadzar shall be implemented.

In a hadith from 'Aisha Allaah anha, the Prophet sallallaahu' alaihi wa sallam, he said.

من نذر أن يطيع الله فليطعه ومن نذر أن يعصيه فلا يعصه.

"Anyone who would do something bernadzar obedience to God, let him fill nadzarnya it, and whoever bernadzar to perform immoral (kedurha-kaan/kesyirikan) to Allah, then do not do it immoral". [HSR. Al-Bukhari, no. 6696, 6700, Abu Dawud no. 3289, an-Nasa-i VII/17, at-Tirmidhi no. 1526, ad-Darimi II/184, Ibn Majah no. 2126, Ahmad VI/36, 41, 224 and al-Bayhaqi IX / 231, X/68, 75 and Ibn Jarud no. 934].

عن ابن عمر رضي الله عنهما أن عمر سأل النبي صلى الله عليه وسلم قال: كنت نذرت في الجاهلية أن أعتكف ليلة في المسجد الحرام, قال: فأوف بنذرك

Umar ibn al-Khattab Allaah 'anhu once asked the Prophet sallallaahu' alaihi wa sallam: "O Messenger of Allah, I never bernadzar at the time of Jahiliyyah will beri'tikaaf one night at the Grand Mosque?"?? His word: "Fill nadzarmu it!" [HSR. Al-Bukhari, no. 2032, Fat-Hul Baari IV / 274 and Muslim no. 1656.]

I'tikaaf who shall, in accordance with what has been dinadzarkan and diiqrarkan someone, so if he would bernadzar beri'tikaaf one day or more, let him fulfill the dinadzarkan like that.

The i'tikaaf is voluntary, it is not time limited.

Imam Shafi'i, Imam Abu Hanifah and most fiqh scholars argue that the voluntary i'tikaaf no bounds. [See I/229 Bidayatul Mujtahid.]

Rahimahullah Imam Ibn Hazm said, "Can someone beri'tikaaf day only or overnight. It is the opinion of Imam Shafi'i and Abu Sulaiman". [Read al-Muhalla V/179-180, issue no. 624.]

The conditions for people who i'tikaaf is:
a. A Muslim.
b. Mumayyiz.
c. Holy of janabat, holy of holy of menstruation and childbirth.

If i'tikaaf carried out during Ramadan, then:
A. According to Ibn al-Qayyim: "Fasting as a condition of validity i'tikaaf and this is an argument jumhur (majority) Salaf". And this opinion is corroborated by the Shaykh al-Islam Ibn Taymiyah. [See Zaadul Ma'ad, II/88]

2. According to Imam Shafi'i, and Ibn Hazm, that fasting is not a legitimate requirement i'tikaaf. If a beri'tikaaf want fast, then it fast. If he refuses, it does not matter. [See: Al-Muhalla V/181, issue no. 625]

3. Imam an-Nawawi, may Allaah have mercy say, "What is Afdhal (principal) i'tikaaf souls, and when he i'tikaaf to not be too fast". [See al-Majmu 'Syarhul Muhadzdzab VI/484]

If there are sick people i'tikaaf in the mosque, then i'tikaafnya legitimate.

Imam Ibn al-Qayyim and Shaykh al-Islam Ibn Taymiyyah rahimahullah i'tikaaf argue that people should fast. It is based on the words' Aisha Allaah anha:

من اعتكف فعليه الصوم.

"Whoever i'tikaaf let him fast". [Reported by Abdurrazzaq no. 8037.]

عن عائشة قالت: السنة على المعتكف أن لا يعود مريضا ولا يشهد جنازة ولا يمس إمرأة ولا يباشرها ولا يخرج لحاجة إلا لما لا بد منه ولا اعتكاف إلا بصوم ولا اعتكاف إلا في مسجد جامع.

Aisha anha Allaah also said, "The Sunnah for the person who is not i'tikaaf visit the sick, do not mourn the body, does not mix with his wife and did not flirt flirt, not out of the mosque unless there is something that should he come out, no i'tikaaf except in jami mosque ".?? [HR. Abu Dawud no. 2473 and al-Bayhaqi IV/315-316, see Saheeh Sunan Abi Dawud VII/235-236 no. 2135]

Pillars, Pillars I'TIKAAF
The pillars of faith is
A. Intention, as it is illegal but with the intention of the practice.
Allah Subhanahu wa Ta'ala says.

وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء

"Though they are not ordered except to worship Allah with obedience to Him purifies the (running) the right religion." [Al-Bayyinah: 5]

Prophet sallallaahu 'alaihi wa sallam said.

إنما الأعمال بالنيات وإنما لكل امرئ ما نوى ...

"In fact, all actions depend on intentions, and people will get a reply by intention, and people will get a reply according to what he purposes". [HSR. Al-Bukhari, no. 1, Fat-Hul Baari VI/48, Muslim, no. 1907]

Intention place in the heart, not dilafazhkan.

2. The place should be in the mosque.
I'tikaaf nature, is staying in the mosque with the aim of drawing nearer to Allah Ta'ala.

About where the mosques i'ikaaf be on the word of Allah Ta'ala.

ولا تباشروهن وأنتم عاكفون في المساجد

"But they do not interfere in it, while you beri'tikaaf in the mosque". [Al-Baqarah: 187]

So, i'tikaaf only valid if executed in the mosque.

The fuqaha 'differed concerning the mosque a legitimate use for i'tikaaf, in this case there are some opinions, namely:

A. Some scholars argue that i'tikaaf was only done in three mosques, namely the Grand Mosque, the Prophet's Mosque and the Aqsa Mosque. It is the opinion of Sa'id ibn al-Musayyab.

Imam an-Nawawi said, "I think history is quoted that he thought so illegitimate" [Al-Majmuu 'Syarhul Muhadzdzab VI/483]

2. Imam Abu Hanifah, Imam Ahmad, Ishaq and Abu i'tikaaf Tyre argues that it is legitimate to do in every mosque prayers performed five times and established congregation. [Al-Majmuu 'Syarhul Muhadzdzab VI/483.]

3. Imam Malik, Imam Shafi'i and Abu Dawud argues that it is valid i'tikaaf performed at every mosque, because there is no legitimate explanation that confirms lack of mosques as a place to carry out i'tikaaf.

After bringing some of this opinion, Imam an-Nawawi, may Allaah have mercy said: "I'tikaaf was legal to do in every mosque and the mosque should not be specified anywhere except on the grounds, whereas in this case there is no clear argument that separate it." [See al-Majmu Syarhul Muhadzdzab, VI/483.]

Ibn Hazm said, "I'tikaaf was legal and permissible in every mosque, whether it (the mosque) held on Friday or not". [See al-Muhalla V/193, issue no. 633.]

There has been ittifaq (agreement) between the Salaf, that among the terms i'tikaaf be done in the mosque, with a difference of opinion among them whether certain mosques or in any mosque (in general), when viewed Zahir word of God.

وأنتم عاكفون في المساجد

"... While you beri'tikaaf in the mosque ...". [Al-Baqarah: 187]

This clause allows i'tikaaf in all mosques by lafazhnya generality. Therefore, anyone who specialize the meaning of the verse, they must show the proposition, as well as mosques specializing Jami 'there were no arguments, as well as the opinion that specializes only three mosques (ie the Grand Mosque and the Dome Nabawi). Because the opinion (which specializes) no arguments, then gugurlah opinion [See al-Jami 'li Ahkaamil Qur'aan works of Imam al-Qurtubi (I/222), Ahkaamul Qur'aan al-Jashshash (I/285) and Raawa 'i'ul Bayaan fii Tafsiiri Ayaatil Ahkaam (I/241-215)]

The first opinion says that i'tikaaf only be done in three mosques: the Grand Mosque, the Prophet's Mosque and the Aqsa Mosque is based on the hadith of the Prophet sallallaahu 'alayhi wa salam.

لا اعتكاف إلا في المساجد الثلاثة.

"There is no i'tikaaf but only at the three mosque". [HR. Al-Isma'ily in al-Mu `jam al-Bayhaqi in his Sunan (IV/316) of the Companions of Allaah Hudhayfah 'anhu]

Keshahihan about this hadith and takhrijnya pedigree can be seen in the book al-ash-Shahiihah Ahaadits no. 2786 (Volume VI al-Awwal Qismul it. 667-676) masterpiece of Imam Muhammad al-Albani Nashiruddin rahimahullah.

See also al-Inshaf fii Ahkaamil I'tikaaf by Shaykh 'Ali Hasan' Ali Abdul Hamid.
According to Imam al-Albani i'tikaaf rahimahullah that verse about the general shape while the hadith specializes in three mosques. [Qiyaamu this Ramadan. 36.]

Wallaahu a'lam Shawab bish.

According jumhur scholars, not be lawful for a woman beri'tikaaf in his own mosque, as the mosque in the house can not be said the mosque, after all the information is legitimate to explain that the wives of the Prophet sallallaahu 'alaihi wa sallam did i'tikaaf in mosque Nabawi. [See Fiqhus Sunnah I/402]

About women in the mosque beri'tikaaf required to make its own camp and separated from the men, while for the present to think about the slander that would occur if the women want i'tikaaf, namely the ikhtilath with men in a growing number of defamation. As a matter of bolehnya, scholars sought to allow but not at each other between men and women. [See al-Mughni IV/464-465, see Sharh Muslim Fiqhul Bulughul III/260 Maram.]

At the last discussion we mentioned that time is not limited to voluntary i'tikaaf. So, if someone had entered the mosque and intends taqarrub to God by staying in the mosque to worship a few moments, then he beri'tikaaf until it comes out.

And if someone intends going i'tikaaf in the last ten days of Ramadan, then let him begin to enter the mosque before sunset.

Opinion stating that the start time is i'tikaaf before sunset on the 20th of Ramadan, on the night of the 21, is the opinion of Imam Malik, Imam Hanafi, Imam Shafi'i and Imam Ahmad in one opinion.

See Sharh Muslim VIII/68, Majmu 'Syarhul Muhadzdzab VI/492, Fathul Baary IV/277, al-Mujtahid Bidayatul Mughni IV/489-490 and I/230.

They postulate is a history of i'tikaafnya Messenger of Allaah 'alaihi wa sallam at the beginning of Ramadan, middle and end of Ramadan:

عن أبي سعيد الخدري رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال: من كان اعتكف معي فليعتكف العشر الأواخر.

"From Abu Sa'id al-Khudri Allaah 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:" Those who want beri'tikaaf with me, let him do it in the last ten nights (of Ramadan). "[HSR. Al- Bukhari, no. 2027.]

Mean "last ten", the name of the numbers the night, and began on the night of the twenty-first or twenty second night. [See I/403 Fiqhus Sunnah.]

Hadith about 'Aisha:

عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم: إذا أراد أن يعتكف صلى الفجر ثم دخل معتكفه

"From 'Aisha anha Allaah, he said:" It is the Prophet sallallaahu' alaihi wa sallam when going i'tikaaf, he prayed Shubuh first, then go to a place i'tikaaf "[HSR. Al-Bukhari, no. 2033 and Muslim no. 1173]

This hadith used as arguments by those who argue that the beginning of time i'tikaaf it is in the beginning of the afternoon. This is the opinion of al-Auza'i, al-Layth and Tsauri ats. [See Nailul Authar IV/296.]

The purpose of the above hadith Ayesha is, that the Prophet sallallaahu 'alaihi wa sallam entered into a place that has been provided for i'tikaaf in the mosque after he finished his prayers Shubuh. So, instead of entering the mosque ba'da Shubuh.

The entrance to the mosque for i'tikaaf still in the early evening before sunset. Bish knows best Wallaahu shawaab [See I/403 Fiqhus Sunnah.]

About the time out of mosques after running i'tikaaf in the last ten days of Ramadan, according to Imam Abu Hanifa and Imam Shafi'i's time is after sunset (at the end of Ramadan). Meanwhile, according to Imam Ahmad, may Allaah have mercy, he is Sunnah to stay in the mosque until the time to pray 'Eid al-Fitr. So, out of the mosque when he came out into the field to perform the Salaah. However, they may also come out of mosques after sunset. [See Bidaayatul Mujtahid (I/230) and al-Mughni (IV/490).]

So in conclusion, the four Imams have agreed that the time i'tikaaf ending with sunset at the end of Ramadan.

Ibrahim an-Nakha'i said, "They consider the sunnah spend the night in the mosque on the night of 'Eid al-Fitr for people who beri'tikaaf the last ten nights of Ramadan, the morning then went straight to the field (for the Eid prayer)". [Read al-Mughni, IV/490-491.]

And people will bernadzar beri'tikaaf one day or some days, or intends carrying out voluntary i'tikaaf, then let him start i'tikaafnya before dawn, and out of the mosque when the sun had set, both i'tikaaf it in month of Ramadan as well as in other months. [See Bidaayatul Mujtahid, I/230, al-Majmu 'Syarhul Muhadzdzab VI/494, Fiqhus Suunah I/403-404.]

Ibn Hazm said, "People who want i'tikaaf bernadzar one night or several nights, or that he was about to carry out voluntary i'tikaaf, then let him go to the mosque before the sun goes down, and out of the mosque when the dawn is already visible. Reason is because beginning of the evening was when that accompany the sun, and he ended up with the dawn. While the beginning of the afternoon is the time of dawn and ends with sunset. And one is not burdened with obligations, but according to what He swore and he purposes ". [See al-Muhalla V/198, issue no. 636.]

Disunnatkan for people who i'tikaaf expand voluntary service and concern themselves with congregational prayers and voluntary prayers, read the Koran, prayer beads, tahmid, Takbir, seek forgiveness, praying for blessings on the Prophet read sallallaahu 'alaihi wa sallam and other devotions to draw closer to God Almighty. All worship should be conducted in accordance with the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

Included also in this case Sunnah studying, reading / reviewing the books of tafsir and hadith, the reading of the Prophets' alaihimush shalatu wa sallam and righteous people, and studying the books of fiqh as well as books that contain about the matter of belief and monotheism.

I'tikaaf Dimakruhkan for people who do things that are neither necessary nor useful, whether in word or deed, the words he sallallaahu 'alaihi wa sallam

من حسن إسلام المرء تركه ما لا يعنيه.

"Among the good of Islam a person is, it leaves things useless". [HR. At-Tirmidhi no. 2317, Ibn Majah no. 3976 of the companions of Abu Hurayrah. And classed as saheeh by Shaykh al-Albani in Shahiih Jami'us Shaghiir no. 5911]

Dimakruhkan also refrain from speaking, that person does not want to talk, thinking that it's closer to Allah Azza Wa Jalla.

Allaah ibn Abbas 'anhu said: "When the Prophet sallallaahu' alaihi wa sallam was the sermon, apparently by a man he is still standing (in the sun). Then he asked me (to the companions): 'Who is he?' The companions said: 'His name is Abu Israel, he bernadzar will continue to stand, will not sit down, do not want to take shelter and would not talk and will continue to fast. "So the Prophet sallallaahu' alaihi wa sallam said:

مروه فليتكلم وليستظل وليقعد وليتم صومه

"Send it to speak, shelter and sat down, and let him continue his fast." [HSR. Al-Bukhari, no. 6704, Abu Dawud no. 3300, ath-Thahawi in the book Musykilul Atsaar III/44 and al-Bayhaqi X/75.]

Deliberately out of the mosque without a purpose even if only briefly. Out of the mosque would make i'tikaafnya canceled, because staying in the mosque as a pillar i'tikaaf.

Lapsed because of conflict with the meaning of worship, and also by the word of God:

ولقد أوحي إليك وإلى الذين من قبلك لئن أشركت ليحبطن عملك ولتكونن من الخاسرين

"And verily revealed to you and to (the Prophets) is before you. If ye ascribe (Lord), He will wipe you amalmu and certainly including the people who are losers". [Az-Zumar: 65]

Third: Lost sense because crazy or drunk.
Fourth: menstruation.
Five: Ruling.
Sixth: intercourse / sex, based on the word of Allah wa Ta'ala Subahanhu

أحل لكم ليلة الصيام الرفث إلى نسائكم هن لباس لكم وأنتم لباس لهن علم الله أنكم كنتم تختانون أنفسكم فتاب عليكم وعفا عنكم فالآن باشروهن وابتغوا ما كتب الله لكم وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود من الفجر ثم أتموا الصيام إلى الليل ولا تباشروهن وأنتم عاكفون في المساجد تلك حدود الله فلا تقربوها كذلك يبين الله آياته للناس لعلهم يتقون

"Permitted to you on the night of the fasting month mixed with your wives, they are a garment for you, and you too are a garment for them. Allah knows that you can not resist the passions, so God forgive you and forgive you. So, intercourse with them and follow what Allah has ordained for you, and eat and drink until the white thread of light you black thread of the dawn. then complete your fast till (comes) night, (but) they do not interfere in it, while you give ' tikaaf in the mosque. That prohibition Allah, so approach them not. Thus Allah makes His revelations to mankind, that they may fear Him. " [Al-Baqarah: 187] [See Fiqhus Sunnah I/406]

In the opinion of Ibn 'Abbas Allaah' anhu: "If a mu'takif (which i'tikaaf) intercourse, then canceled it i'tikaafnya and start all over again. [Reported by Ibn Abi Syaibah and Abdurrazzaq, with a saheeh sanad. View Qiyamur this Ramadan. 41 by Imam al-Albani]

I'tikaafnya a woman and her visit to her husband who beri'tikaaf in the mosque.

Permissible for a woman to visit her husband who was beri'tikaaf. Beri'tikaaf and her husband are allowed to drive it up to the door of the mosque.

Safia anha Allaah said: "The Prophet sallallaahu 'alaihi wa sallam never beri'tikaaf (the last ten nights of Ramadan), and then I came to visit him at night, (who was on his side there are already several wives, then they go). Then I talked to him a few moments, I stood next to for the return. (Then he said: 'Do not hurry, let me take you'). Then he stood up and walked me home Safia-home-Zayd Usamah bin . So when he reached the door of the mosque are not far from the door of Umm Salamah, suddenly two men from the Ansar who passed by. When I saw the Prophet sallallaahu 'alaihi wa sallam, two of them accelerated, so the Prophet sallallaahu' alaihi wa sallam said : 'Do not you hurry, in fact he is Safiyyah bint Huyay'. Then they say: 'Glory be to Allah, O Messenger of Allah'. He said: 'Verily Satan is running in humans such as blood flow. And I fear what the devil it would cast evil in the hearts of both of you, or he said (throw something) '". [HR. Al-Bukhari, no. 2035, Muslim no. 2175]

Combing hair, shorn, cut nails, clean body, wear the best clothes and wearing perfume.

Out the need for something that can not be circumvented.

عن عائشة رضي الله عنها أنها كانت ترجل النبي صلى الله عليه وسلم وهي حائض وهو معتكف في المسجد وهي في حجرتها يناولها رأسه وكان لا يدخل البيت إلا لحاجة الإنسان إذا كان معتكفا

"From Aisha Radhiyalahu 'anha, that she had hair of the Prophet sallallaahu alayhi wa sallam when she (Aisha) is menstruation, and the Prophet sallallaahu alayhi wa sallam was beri'tikaaf in the mosque. Aisha was in her room and head of the Prophet sallallaahu alayhi wa sallam Ayesha entered the room. And the Prophet sallallaahu alayhi wa sallam when he was beri'tikaaf but never entered the house to fulfill that intent. [HSR. Al-Bukhari, no. 2029, 2046, Muslim no. 297 (6-7), Abu Dawud no. 2467, at-Tirmidhi no. 804, Ibn Majah no. 1776 and 1778, Malik I/257 no. 1, Ibn Jarud no. 409 and Ahmad VI/104, 181, 235, 247, 262.]

Ibn al-Mundhir said: "The scholars agree that people should get out of the mosque i'tikaaf (i'tikaafnya place) for the purpose of defecating or urinating, as this is something that can not be circumvented, (if there is no bathroom / wc in the mosque-pent.). In this case, the same law with the need to eat and drink when no one take him, then he should come out (modest) ". [See I/405 Fiqhus Sunnah.]

Aisha also narrated that Allaah anha he did not visit the sick when you're i'tikaaf but just as he drove by, for example, there are sick people in the house, he asked the hospital as he drove by it. This is narrated by Ahmad, al-Bukhari and Muslim.

Recommended for people who air-i'tikaaf in the last ten days of Ramadan and is not i'tikaaf, trying to Halah used the time to worship God, multiply reading al-Qur'an, dhikr of Allah, and prayers -voluntary prayer is Sunnah by the Prophet sallallaahu 'alaihi wa sallam, hopefully we are including the people who get the nights Laylat al-Qadr that virtue is better than a thousand months and hopefully our sins are forgiven of Allah Subhanahu wa Ta'ala.

Allah Subhanahu wa Ta'ala says:

إنا أنزلناه في ليلة القدر {1} وما أدراك ما ليلة القدر {2} ليلة القدر خير من ألف شهر {3} تنزل الملائكة والروح فيها بإذن ربهم من كل أمر {4} سلام هي حتى مطلع الفجر {5}

"Verily, We have been down (al-Qur'an) on the night of glory. And you know what the Night of Power is? Night of Power is better than a thousand months. At night it drops Angel Angel and the Angel Gabriel with his Lord permits to regulate all affairs. That night (full) well-being until dawn. "[Al-Qadar: 1-5]

Prophet sallallaahu 'alaihi wa sallam said:

من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه.

"Whoever stands (practice their religion) on the night of Laylat al-Qadr, because of faith and expecting reward from Allah, then his sins will be forgiven the past." [HSR. Al-Bukhari, no. 2014, 760 Muslim (175), Abu Dawud no. 1372, an-i-Nasaa IV/157]

Also encouraged a lot of prayer and remembrance at the end of the odd nights of Ramadan Laylat al-Qadr which is expected to emerge:

اللهم إنك عفو تحب العفو فاعف عني.

"O Allah, Thou art the Forgiving and love forgiveness, so I'm sorry-kanlah. [HSR. VI/171 Ahmad, Ibn Majah no. 3850, at-Tirmidhi no. 3513 from 'Aisha d. See Saheeh at-Tirmidhi no. 2789, and Saheeh Ibni Majah no. 3105.]

And Allaah knows best shawaab bish.

Closing of the discussion is the prayer:

سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليك.

Glory to You, O God, I praise you. I bear witness that no god (who deserves to be worshiped correctly) with the exception of you, I ask for forgiveness, and her repentance to You. [HR. An-Nasa-i in 'Yaum Amalul wal Begin no. 403, Ahmad VI/77. See Fat-Hul Baari XIII/546, Genealogy al-al-Saheehah Ahaadits no. 3164.]

Fidyah In the fasting

Aris cleric Abu Sulaiman Sugiyantoro

He sends down the obligation of fasting to His Prophet a noble in the second year Hijri. Fasting is the first time are required to takhyir (optional). Whosoever will, then he is fasting. And whoever wishes, then he's not fast, but he's ransom. Then the law was removed, and for all the faithful who find commanded to fast during Ramadan.

At this day and age, there are some people who think, that one should not fast even though there is absolutely no udzur, provided he switched to a ransom. Obviously this is not allowed in our religion.

To clarify about the Sacred Mosque, in this paper we will describe some of the things pertaining to the Sacred Mosque. May God give us to taufikNya bermanfa'at science, as well as the good deeds which He ridhai.

Fidyah (فدية) or fidaa (فدى) or fida `(فداء) is one meaning. Which means, when he gave the ransom to someone, then that person will save [1].

In the books of fiqh, the Sacred Mosque, known as "ith'am", which means to feed. The Sacred Mosque, which we discuss here is, something that should be given to the poor, such as food, as a replacement because he was fasting.

B. ABOUT verse's interpretation fidyah
Allah has mentioned in his book fidyah Honor. As Allah Subhanahu wa Ta'ala says:

أياما معدودات فمن كان منكم مريضا أو على سفر فعدة من أيام أخر وعلى الذين يطيقونه فدية طعام مسكين فمن تطوع خيرا فهو خير له وأن تصوموا خير لكم إن كنتم تعلمون

ا "Some of the appointed day, so whoever among you is sick or in travel, obliged him to change on the other days. And a must for those who can fast (but do not do it), to ransom the feeding of the a poor man. Those who do well as a ransom (for other poor) then it's better for him, and when you fast is better for you, if you know ". [Al Baqarah: 184].

Scholars have different opinions in terms of God's word:

وعلى الذين يطيقونه فدية طعام مسكين

"(And a must for those able to fast (but do not do it) he should ransom the feeding of the poor man)".

Does this verse muhkamah or mansukhah? Jumhur scholars argue that this clause is required when first rukhshah fasting, as fasting has been against them. In the past, people who have provided food to a poor man, he did not fast on that day, although he was able to do it, as in the hadith of Bukhari and Muslim Salamah bin Akwa ', then this clause has been dimansukh with the word of God:

فمن شهد منكم الشهر فليصمه

"(So whoever of you who watched the month of Ramadan, then let him fast-Al Baqarah verse 185 -)".

It has been narrated from some scientists, that the verse is not dimansukh, but as rukhshah, especially for old people and poor people, if they are not able to work fast but with difficulty. Meaning is consistent with the literature tasydid, namely يطوقونه. That is, for people who find it hard to do. [2]

Of 'Ata, in fact he heard Ibn Abbas read the verse:

وعلى الذين يطيقونه فدية طعام مسكين

Of this verse, Ibn Abbas said: "This verse is not dimansukh. What is meant is that the parents of men and women, who are both unable to fast, then he fed for one day to one poor person". [Issued by Al-Bukhari in the book of Tafsir]. [3]

Said Sheikh Abdur Rahman As Sa'di in his commentary: "And there is another opinion, that paragraph:

وعلى الذين يطيقونه فدية طعام مسكين

It means those who feel burdened by their fasting and burdensome, and is unable to do it, like an old man; then a ransom for him every day to feed one poor person. And this is the correct opinion ". [4]

Shaykh Muhammad ibn Saalih Al 'Uthaymeen said: "The interpretation of Ibn Abbas in this paragraph shows the depth fikihnya, because of the way making the argument of this paragraph; that God made fidyah in lieu of fasting for the people who are able to fast, if he wanted so he fasted; and if not, then he broke and ransom. Then the law was abolished, so that for each person required to fast. So when a person is unable to fast, which is mandatory for him is his successor, the Sacred Mosque ". [5]

C. PEOPLE are obliged to ransom
A. People who are older (elderly) men and women who feel the weight when fasting. So he is allowed to break, and mandatory for them to feed each day to one poor person. This is the opinion of Ali, Ibn Abbas, Abu Huraira, Anas, Sa'id ibn Jubayr, Abu Hanifah, Ats Tsauri and Auza'i. [6]

2. The sick are not expected to cure. As a chronic disease or malignant diseases, like cancer and the semisalnya.

Has the obligation to fast fall of the two groups, based on two things. First, because they can not afford to do it. Second, what has been narrated from Ibn 'Abbas in the interpretation of paragraph fidyah as explained in advance.

Problem: If the sick are not expected to recover, after a ransom he later recovered menakdirkannya God, what should he do?

Answer: No. mengqadha fasting obligatory upon him to which he had left behind, because the obligation to him when it is a ransom, while he has done. Therefore, he has been freed from their obligations, so that it becomes his duty to fall fast. [7]

There are some who disputed by scholars, whether or not their ransom. They, among them are:

A. Pregnant Women And The Breastfeeding Woman.
For pregnant and lactating women are allowed to break the fast. Because if a pregnant woman to fast, in general, would incriminate himself, and abortion. Similarly, women who breastfeed, if he's fast, it will decrease their breast milk so that it can interfere with the development of their children.

In terms of whether mandatory for them to mengqadha `and a ransom?
In this issue, there is a difference of opinion among the Ahl-ul-ilmi.

First opinion: Mandatory for them to mengqadha `and ransom. On this view there are any details. When pregnant and lactating women are worried about him, so he only obliged to mengqadha `without a ransom. And if they are afraid of the fetus or child, then he is obliged to mengqadha `and ransom.

Theorem of this opinion letter is Al Baqarah verse 185, which is about the generality of the sick, that they were ordered to mengqadha `fast as they could on the other day. While the argument about the necessity of a ransom, are the words of Ibn Abbas:

المرضع والحبلى إذا خافتا على أولادهما أفطرتا وأطعمتا

"Women lactating and pregnant women, if afraid of her children, then they break and feed". [Reported by Abu Dawood, and classed as saheeh by Shaykh al-Albani in Irwa'ul Ghalil, 4/18].

Meanings such as the present, has also narrated from Ibn Umar, and is also classed as saheeh atsar Sheikh Al Albani in Irwa '.

Ibn Qudama said, "If they worry about themselves only, then he is breaking, and is only obliged to mengqadha`. In this issue, we are not aware of any mistake in the Ahl-ul-ilmi, because both of them as sick people who fear him. However, if the they fear for their children, then he is obliged to break the fast and mengqadha `and to feed a poor for every day. This is what was narrated from Ibn 'Umar and the Mashur of Shafi'i madhhab. [8]

Second opinion: Not mandatory for them to mengqadha ', but mandatory for a ransom. It is the opinion of Ishaq bin Rahawaih.

Proposition of this argument is that Anas hadith:

إن الله وضع الصيام عن الحبلى و المرضع

"Verily, Allah renders the fasting of pregnant and lactating women". [Reported by al Khamsah].

And by taking from the words of Ibn Abbas, that pregnant and lactating women, if afraid of her son, then he broke and feeding. While Ibn Abbas did not mention to mengqadha ', but only mentioned to feed. [*]

Third opinion: Mandatory for them to mengqadha 'alone.
With the proposition, that they like the state of the sick and the traveling one. This opinion is expressed, Ibn Abbas did not mention to mengqadha ', because it has been advised, so no need to mention. As for the hadith "Allah renders the fasting of those who are pregnant and lactating women," it is meant is that God renders the obligation to fast, but mandatory for them to mengqadha '. This is the opinion of Abu Hanifa madhhab. Also the opinion of Al Ibrahim Hasan Al-Basri and An Nakha'i. Both say about breastfeeding and pregnant women, if the fear of his or her child, then both breaking and mengqadha '(issued by Al-Bukhari in his Saheeh).

According to Shaykh Ibn 'Uthaymeen, this is the most powerful opinion [9]. He (Sheikh Ibn 'Uthaymeen) said, a woman, if she is breastfeeding or pregnant and fear for his or her child when fasting, then he is breaking, based on the hadeeth of Anas bin Malik Al Ka'bi, he said, the Prophet has said:

إن اله وضع عن المسافر شطر الصلاة وعن الحبلى والمرضع الصوم

"Verily Allah has shed half of the travelers prayer, and of travelers and pregnant or lactating women (in this case, Red) of fasting". [Reported by al Khamsah, and this lafadz Ibn Majah. This hadeeth saheeh], but required him to mengqadha 'from the day he left behind when it was easy for him and has lost a sense of fear, like the sick who have recovered. [10]

This opinion is also the fatwa of the Standing Committee Daimah, as will we quote the following fatwa texts.

Questions Addressed To Lajnah Daimah.
Problem: Pregnant or lactating women, if worried about her or against her child in the month of Ramadan and he's breaking, what is obligatory upon him? Did he break the fast and ransom and mengqadha '? Or does he break the fast and mengqadha ', but no ransom? Or breaking and ransom and not mengqadha '? Which is the most correct of these three things?

Answer: If the woman is pregnant, she worried about her or the fetus if the fasting during Ramadan, then he is breaking, and obliged him to mengqadha 'alone. Condition in this case, as people who are unable to fast, or he was worried there for him if fasting Awliyaa. He said:

فمن كان منكم مريضا أو على سفر فعدة من أيام أخر

"Those who are sick or in transit, then it is obligatory for him to change from the days of others".

Similarly, a woman who breast-feed, if worried about him when breastfeeding her child in the month of Ramadan, or afraid of his son if he fasted, so that he can not afford to feed him, then he broke and required him to mengqadha 'alone. And may God give taufiq. [11]

2. People Who Have Obligations To Mengqadha 'Fasting, But He Will not Do It Without udzur Till Next Ramadan.

First opinion: Mandatory for him to mengqadha 'and ransom. This is the opinion jumhur (Malik, Shafi'i, and Ahmad). Even according to the Shafi'i madhhab, obliged him for a ransom of Ramadan-Ramadan amount which he passed (ie if he has not mengqadha 'Ramadan fasting until the next two, then it is obligatory for him fidyah twice).

Theorem of this opinion are:
Hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam commanded to feed and mengqadha' for people who mengakhirkan until the next Ramadan. (Reported by Ad Daraquthni and Al Bayhaqi). However, this hadith Da'eef, so it can not be used as evidence.

Ibn Abbas and Abu Huraira narrated that mengakhirkan about people making up 'until the next Ramadan comes, they say, that (the person, Red) for each day to feed the poor man. [12]

Second opinion: Not required a ransom for him, but he sinned, because mengakhirkan in mengqadha 'fasting. This is the madhhab of Abu Hanifah, and is the opinion of Al-Hassan and Ibrahim An Nakha'i. Because it is an obligatory fast, when he mengakhirkannya, it is not obliged to pay a fine of fidyah, as he mengakhirkan worship should be done now or postpone nadzarnya. [13]

Said Imam Asy Syaukani: "So that Dhahir (strong opinions) is not mandatory (for ransom)." [14]

Said Shaykh Ibn 'Uthaymeen: "The atsar who narrated from Ibn Abbas and Abu Huraira, may we bring law to the Sunnah, so it is not mandatory for a ransom. Thus, the correct opinion on this issue (is), it is not obligatory for him except for fasting, although he was guilty of mengakhirkan in menngqadha ". [15]

This is (true, Red) for those without udzur mengakhirkan. Means, (for) people who mengakhirkan mengqadha 'until the next Ramadan because udzur, such as illness or travel, or a very narrow, it is not mandatory also for ransom.

Problem: If there are people who experience pain during Ramadan, then the problem is there are some things to watch.

First: If the disease is expected to include cured, then allowed him not to fast until he recovered. If the pain persists then he dies, then it is not obliged to ransom. Because the obligation is mengqadha ', then die before doing it.

Second: If the disease is expected to include cured, and he did not fast and he is free from the disease, but then die before mengqadha'nya, then ordered to be paid fidyah of the day he left, taken from his property. Because at home, he was able to mengqadha ', but because he mengakhirkannya to death, then paid for her fidyah.

Third: If the disease including those not expected to recover, then the obligation to him for ransom, as previously described. [16]

Not mentioned in the texts of the Koran or the Sunnah of the levels and types of fidyah to be issued. Something that is not determined by nash then we return to 'urf (custom prevalent). Therefore, it is said to be valid in ransom, if we have given to a poor meal, either lunch or dinner, or give them food so they have it.

About Levels And Ulema opinion fidyah type.
Imam An Nawawi said: "(first opinion), levels (Sacred Mosque) is one of the mud for food every day. Type, such as foods in nature are zakat. So the guidelines are used as food generality of the population in the country. That is the opinion of the most powerful . And there is a second opinion, which is issued as a regular food he eats every day. And a third opinion, be allowed to choose among types of food there. "

An Imam Nawawi also said: "Not valid if a ransom with the flour, sawiq (very fine flour), or grains that have been damaged, or (invalid) if the ransom with its value (money, Pen.), And not also valid (ransom) to the other, as has been described.

Fidyah is paid only to the homeless and destitute. Each of the mud are separated from one another mud. Then it may provide some mud from a single person and from the Sacred Mosque, one month for a faqir alone ". [17]

The size of the Mud.
One is a quarter mud sha '. And sha 'referred to is sha' nabawi, namely sha' his Prophet sallallaahu 'alaihi wa sallam. One sha 'nabawi comparable to 480 (four hundred eighty) mitsqal of good wheat. One mitsqal, equal to 4.25 grams. So 480 grams mitsqal balanced by 2040. Means the mud is 510 grams. [18]

In the opinion of Sheikh Abdullah Al Bassam, a sha 'nabawi are four mud. One mud, equal to 625 grams, as a sha 'nabawi equal to 3000 grams. [19]

Based on the size mentioned, then we can estimate that one grain of wheat bekisar mud from between 510 to 625 grams. The scholars have explained, in addition to the Sacred Mosque of grain, like rice, corn and the other is a half-sha '(two mud). And we go back to the verse, that the person who has favored in the feeding of the poor, by giving to other poor people, then it is better for him.

E. HOW ransom
Way of ransom could be done in two ways.

First: Cooking or preparing meals, then call the poor number of days that he did not fast, as is done by a friend of Anas bin Malik when he was older.

Mention of Anas bin Malik, that he was weak and unable to fast in one year. So he made a big plate of tsarid (bread). Then he summoned thirty poor people, and invited them to eat until satiated. (Produced by Al Bayhaqi and classed as saheeh by Shaykh al-Albani in Irwa'ul Ghalil).

Second: Give to the poor form of uncooked food. The scholars said: "With the mud of the burr (grain), or half-sha 'than in others. However, it should be given something to serve as lauknya of meat, or otherwise, so perfect the practice of God's word has been mentioned".

F. TIME ransom.
The ransom of time there is a choice. If he wants, then a ransom for a poor man on the same day. Or if he wishes, then mengakhirkan until the last day of Ramadan, as is done when he was an old friend of Anas. And should not be putting fidyah before Ramadan, because it's like putting Ramadhan fasting month of Ramadan on.

Allaah Almighty knows best.

Maraji `:
A. Al Majmu 'Sharh Al-dzab Muhadz, Imam An Nawawi. Cet. Maktabah Al Ershad, Jeddah.
2. Al Mughni, Imam Ibn Qudama, Cet. Maktabah Ar Riyadh Al Haditsah, Riyadh, year 1402 H.
3. Ash Sihah Mukhtar, Imam Muhammad Ar Razi, Cet. Maktabah Lubnan, in 1989.
4. Asy Syarhul Mumti ', Shaykh Muhammad bin Saalih Al' Uthaymeen. Cet. Maktabah Asaam, Riyadh, year 1416 H.
5. Nailul Authar, Imam Ash Syaukani, Cet. Dar Al Kalim Ath Thayyib, Beirut, Tahun1419 H.
6. Nailul Maram, Allamah Siddiq Hasan Khan, Cet. Ramadi, Dammam, H. Year 1418
7. Irwa'ul Ghalil, Shaykh Muhammad al-Albani Nashiruddin, Cet. Both Al Maktab al-Islami, Tahun1405 H.
8. Fat-Hul Bari, Al Hafiz Ibn Hajar. Cet. Dar Al ma'rifah, Beirut.
9. Fatawa Islamiyah, Jama ': Muhammad Al Musnid. Cet Dar Al Wathan, and other books.

[Copied from As-Sunnah magazine IX/1426/2005M 07-08/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]


No comments:

Post a Comment